SRIMAD BHAGAVAD-GITA: CHAPTER ELEVEN

arjuna uvacha
mad-anugrahaya paramam, guhyam adhyatma-samjnitam
yat tvayoktam vachas tena, moho 'yam vigato mama [1]

arjunah uvacha–Arjuna said: ayam–this; mama mohah–ignorance of mine, about You; vigatah–has been dispelled; tena–by that; paramam–most; guhyam–secret; vachah–revelation; adhyatma-samjnitam–pertaining to the divine glories of Your Supreme Self; yat–as; uktam–described; tvaya–by You; mat-anugrahaya–out of Your mercy for me.

1 Arjuna said: By Your grace, You have revealed Your hidden treasure to me, and my ignorance of Your Supreme Self has been dispelled.

bhavapyayau hi bhutanam, srutau vistaraso maya
tvattah kamala-patraksa, mahatmyam api chavyayam [2]

(he) kamala-patra-aksa–O Lord Krishna, whose eyes are like the petals of a lotus flower; hi–certainly; vistarasah–elaborately; bhava-apyayau–the manifestation and withdrawal; bhutanam–of all beings; srutau–has been heard; maya–by me; tvattah–from You; cha–and; (tava)–Your; avyayam–inexhaustible; mahatmyam–glories; api–too; (srutam)–have been heard.

2 O beautiful lotus-eyed Lord, I have heard Your elaborate description of the manifestation and dissolution of the living beings, and I have also heard Your description of Your inexhaustible glories.

evam etad yathattha tvam, atmanam paramesvara
drastum ichchhami te rupam, aisvaram purusottama [3]

(he) parama-isvara–O Supreme Lord; yatha–as; tvam–You; attha–have spoken; atmanam–of the glories pertaining to Yourself; evam–such; etat–is so; (tathapi)–yet; (he) purusa-uttama–O Supreme Person; (aham) ichchhami–I wish; drastum–to see; te–Your; aisvaram–glorious; rupam–form.

3 O Lord, You have perfectly described Your Supreme Self. Yet, O Purusottama, I wish to see this glorious form of Yours.

manyase yadi tach chhakyam, maya drastum iti prabho
yogesvara tato me tvam, darsayatmanam avyayam [4]

(he) prabho–O Lord; yadi–if; manyase iti–You consider; tat–that; sakyam drastum–is possible to be seen; maya–by me; tatah–then; (he) yoga-isvara–O all-powerful one; tvam–You; darsaya–please reveal; avyayam atmanam–Your imperishable Self; me–to me.

4 O Yogesvara, I implore Thee, if You consider it possible for me to see it, please reveal Your imperishable form to me.

sri-bhagavan uvacha
pasya me partha rupani, sataso 'tha sahasrasah
nana-vidhani divyani, nana-varnakrtini cha [5]

sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O Partha; pasya–see; me–My; satasah–hundreds; atha sahasrasah–of thousands of; divyani–divine; rupani–forms; nana-vidhani–of many kinds; nana-varna-akrtini cha–and many colours and shapes.

5 The Supreme Lord said: O Partha, behold My innumerable divine forms of many kinds, colours and shapes.

pasyadityan vasun rudran, asvinau marutas tatha
bahuny adrsta-purvani, pasyascharyani bharata [6]

(he) bharata–O descendant of Bharata; pasya–see; adityan–the twelve Adityas; vasun–the eight Vasus; rudran–the eleven Rudras; asvinau–the Asvini twins; tatha marutah–and the forty-nine Vayus. pasya–See; bahuni–many; ascharyani–wondrous forms; adrsta-purvani–hitherto unseen.

6 O Bharata, behold the gods-Adityas, Vasus, Rudras, Asvini-kumaras and Vayus. Behold many wondrous forms, hitherto unseen.

ihaikastham jagat krtsnam, pasyadya sa-characharam
mama dehe gudakesa, yach chanyad drastum ichchhasi [7]

(he) gudakesa–O conqueror of sleep; krtsnam–the whole; jagat–universe; sa-charaacharam–including moving and stationary beings; eka-stham–is situated in one place; iha dehe–in this form; mama–of Mine; cha–and; yat–whatever; anyat–else; (tvam)–you; ichchhasi–wish; drastum–to see; pasya–see; (tadapi)–that too; adya–today.

7 O vigilant Arjuna, behold in one place, in this form of Mine, the whole universe of moving and stationary beings, or anything else you desire to see.

na tu mam sakyase drastum, anenaiva sva-chaksusa
divyam dadami te chaksuh, pasya me yogam aisvaram [8]

tu–But; anena–with these; sva-chaksusa eva–present eyes of yours; (tvam)–you; na sakyase–cannot; drastum–see; mam–Me. dadami–(So) I give; te–you; divyam–divine; chaksuh–eyes. pasya–Behold; me–My; aisvaram–opulences; yogam–of divine potency.

8 But you cannot see Me with these eyes, so I give you divine vision. Behold My divine opulences.

sanjaya uvacha
evam uktva tato rajan, maha-yogesvaro harih
darsayamasa parthaya, paramam rupam aisvaram [9]

sanjayah uvacha–Sanjaya said: (he) rajan–O King Dhrtarastra; uktva–speaking; evam–in this way; maha-yoga-isvarah–the omnipotent Supreme Lord; harih–Sri Krishna; tatah–then; darsayamasa–revealed; paramam–His almighty; aisvaram–magnificent; rupam–form; parthaya–to Arjuna.

9 Sanjaya said: O King Dhrtarastra, speaking thus to Arjuna, the omnipotent Supreme Lord Sri Hari revealed His magnificent, almighty form.

aneka-vaktra-nayanam, anekadbhuta-darsanam
aneka-divyabharanam, divyanekodyatayudham [10]
divya-malyambara-dharam, divya-gandhanulepanam
sarvascharyamayam devam, anantam visvato-mukham [11]

(harih)–The Supreme Lord; (rupam darsayamasa)–revealed His form; aneka-vaktranayanam–of many mouths and eyes; aneka-adbhuta-darsanam–many wonders; aneka-divya-abharanam–many effulgent ornaments; divya-aneka-udyata-ayudham–and many raised gleaming weapons; divya-malya-ambara-dharam–resplendently garlanded and dressed; divya-gandha-anulepanam–anointed with celestial fragrances; sarva-ascharya-mayam–all-wonderful; anantam–unlimited; devam–effulgent; visvatah- mukham–and facing all directions of the universe.

10-11 The Lord revealed His effulgent, omnipresent, all-wonderful universal form of many mouths and eyes, many marvels, effulgent dress and garlands, anointed with celestial fragrances, many dazzling ornaments and gleaming upraised weapons.

divi surya-sahasrasya, bhaved yugapad utthita
yadi bhah sadrsi sa syad, bhasas tasya mahatmanah [12]

yadi–If; yugapat–simultaneously; bhah–the effulgence; surya-sahasrasya–of a thousand suns; utthita bhavet–appeared; divi–in the sky; (tarhi)–then; syat–perhaps; sa–that; sadrsi–might resemble; bhasah–the effulgence; tasya maha-atmanah–of this supreme universal form.

12 The brilliance of a thousand suns appearing simultaneously in the sky might resemble the effulgence of this great universal form of the Lord.

tatraika-stham jagat krtsnam, pravibhaktam anekadha
apasyad deva-devasya, sarire pandavas tada [13]

tada–Then; tatra–there on the battlefield; pandavah–Arjuna; apasyat–saw; sarire–in the body; deva-devasya–of the God of gods; krtsnam–the entire; jagat–universe; ekastham–situated in one; aneka-dha–variously; pravibhaktam–divided.

13 In that moment, there on the battlefield, Arjuna saw the entire multi-faceted universe in one, within the body of Lord Sri Krishna, the Supreme God of gods.

tatah sa vismayavisto, hrsta-roma dhananjayah
pranamya sirasa devam, krtanjalir abhasata [14]

tatah–After that; (san)–being; vismaya-avistah–astonished; hrsta-romah–with body hairs standing on end; sah dhananjayah–Arjuna; pranamya–offering obeisances; sirasa–with bowed head; devam–unto Lord Krishna; abhasata–spoke; krta-anjalih–placing his palms together in prayer.

14 Astonished, the hairs of his body standing on end, Arjuna bowed his head in obeisance to Lord Krishna. Placing his palms together, he prayed.

arjuna uvacha
pasyami devams tava deva dehe
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims cha sarvan uragams cha divyan [15]

arjunah uvacha–Arjuna said: (he) deva–O Lord; (aham) pasyami–I see; tava dehe–within Your body; sarvan–all; devan–the demigods; tatha–and; bhuta-visesasan ghan–all species of life; sarvan–all; divyan rsin–the celestial sages; uragan–and serpents; isam cha–and Mahadeva, Lord Siva; brahmanam cha–and Lord Brahma, too; kamala-asana-stham–seated on the lotus flower.

15 Arjuna said: O Lord, I see within Your body the demigods, all species of life, the celestial sages and serpents, Mahadeva, and Lord Brahma seated on the lotus flower.

aneka-bahudara-vaktra-netram
pasyami tvam sarvato 'nanta-rupam
nantam na madhyam na punas tavadim
pasyami visvesvara visva-rupa [16]

(he) visva-isvara–O Lord of the universe; (he) visva-rupa–O universal form; (aham) pasyami–I see; tvam–You; ananta-rupam–of infinite form; sarvatah–in all directions; aneka-bahu-udara-vaktra-netram–with Your many arms, bellies, mouths and eyes. punah–Yet; (aham) pasyami–I see; na adim–no beginning; na madhyam–no middle; na antam–and no end; tava–of You.

16 O Lord of the universe, O universal form, in all directions I see Your infinite form of many arms, bellies, mouths and eyes. I see no beginning, middle or end of You.

kiritinam gadinam chakrinam cha
tejorasim sarvato diptimantam
pasyami tvam durniriksyam samantad
diptanalarka-dyutim aprameyam [17]

(aham) pasyami–I see; tvam–You; samantat–everywhere; kiritinam–with crown; gadinam–club; cha–and; chakrinam–disc; tejah-rasim–a mass of effulgence; sarvatah diptimantam–illuminating all; dipta-anala-arka-dyutim–like the blazing fire of the sun; durniriksyam–difficult to behold; aprameyam–and incomprehensible.

17 I see You everywhere with crown, club and disc, a mass of effulgence illuminating all like the blazing light of the sun, difficult to behold and incomprehensible.

tvam aksaram paramam veditavyam
tvam asya visvasya param nidhanam
tvam avyayah sasvata-dharma-gopta
sanatanas tvam puruso mato me [18]

tvam paramam aksaram–You are Parabrahman; veditavyam–knowable by the Vedas. tvam param–You are the supreme; nidhanam–reservoir; asya visvasya–of this universe. tvam avyayah–You are the imperishable; sasvata-dharma-gopta–preserver of Vedic sanatana-dharma, the eternal religion. tvam sanatanah–You are the eternal; purusah–Supreme Personality; (iti)–this is; me–my; matah–understanding.

18 You are the Supreme Absolute Truth knowable by the Vedas. You are the supreme reservoir of the universe and the imperishable preserver of the eternal religion described in the Vedas. I now understand You to be the eternal Supreme Personality.

anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram
sva-tejasa visvam idam tapantam [19]

(aham) pasyami–I see; tvam–You; anadi-madhya-antam–without beginning, middle and end; ananta-viryam–infinitely powerful; ananta-bahum–with infinite arms; sasi-surya-netram–and Your eyes are the sun and moon; dipta-hutasa-vaktram–Your mouth of blazing fire; idam visvam–this universe; tapantam–is seared; sva-tejasa–by Your radiance.

19 I see You without beginning, middle or end, infinitely powerful with countless arms. Your eyes are the sun and the moon, Your mouth is blazing fire, and the entire universe is seared by Your radiance.

dyav aprthivyor idam antaram hi
vyaptam tvayaikena disas cha sarvah
drstvadbhutam rupam idam tavogram
loka-trayam pravyathitam mahatman [20]

hi–Certainly; idam–this; antaram–space between; dyau aprthivyoh–heaven and earth; sarvah disah cha–and all directions; vyaptam–are pervaded; tvaya–by You; ekena–alone. (he) maha-atman–O gracious one; drstva–seeing; idam–this; adbhutam–wondrous; ugram–fearsome; rupam–form; tava–of Yours; loka-trayam–all the three worlds; pravyathitam–are terrified.

20 You alone pervade all directions and all space between heaven and earth. O gracious one, seeing this wondrous and fearsome form of Yours, all the inhabitants of the three worlds are terrified.

ami hi tvam sura-sangha visanti
kechid bhitah pranjalayo grnanti
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhih [21]

ami–All these; sura-sanghah–demigods; visanti–are entering; tvam hi–into You; kechit–some; bhitah–fearfully; grnanti–offering prayers; pranjalayah–with cupped hands. su-asti iti uktva–"May auspiciousness come to the world"—saying this; maha-rsisiddha-sanghah–the great sages and perfected beings; stuvanti–are offering prayers; tvam–to You; puskalabhih–by excellent; stutibhih–verses singing Your glories.

21 All the demigods are entering into You, some fearfully offering You prayers with cupped hands. The great sages and perfected beings are singing Your glories in beautiful verses, saying, "May all auspiciousness come to the world."

rudraditya vasavo ye cha sadhya
visve 'svinau marutas chosmapas cha
gandharva-yaksasura-siddha-sangha
viksante tvam vismitas chaiva sarve [22]

rudra-adityah–The Rudras and the Adityas; vasavah–the Vasus; ye cha (nama)–and those called; sadhyah–the Sadhyas; visve–the Visvadevas; asvinau–the Asvini-kumaras; marutah cha–and the Vayus; usma-pah cha–and the forefather-demigods; gandharva-yaksa-asura-siddha-sanghah cha–and also the Gandharvas, Yaksas, Asuras and perfected beings; (te) sarve eva–indeed, they all; vismitah–marvel; viksante tvam–to behold You.

22 The Rudras, Adityas, Vasus, Sadhyas, Visvadevas, Asvini-kumaras, Vayus, deities of the forefathers, the Gandharvas, Yaksas, Asuras, and Siddhas—indeed, they all marvel to behold You.

rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam
bahudaram bahu-damstra-karalam
drstva lokah pravyathitas tathaham [23]

(he) maha-baho–O mighty-armed Krishna; lokah–all; tatha aham–including myself; pravyathitah–are afflicted with fear; drstva–seeing; te–Your; mahat–vast; rupam–form; bahu-vaktra-netram–of many mouths and eyes; bahu-bahu-uru-padam–many arms, thighs and feet; bahu-udaram–many bellies; bahu-damstra-karalam–and fearful with many teeth.

23 O mighty-armed one, seeing Your vast form of many mouths, eyes, arms, legs, feet, and bellies, fearful with its many teeth, all beings, including myself, are afflicted with fear.

nabhah-sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drstva hi tvam pravyathitantar-atma
dhrtim na vindami samam cha visno [24]

(he) visno–O pervader of the universe; drstva–seeing; tvam–You; nabhah-sprsam–sky-touching; diptam–dazzling; aneka-varnam–multi-coloured; vyatta-ananam–of gaping mouth; dipta-visala-netram–and huge fiery eye; (aham)–I; pravyathita-antah-atma–with extremely fearful heart; na hi vindami dhrtim samam cha–cannot find equilibrium or peace.

24 O Visnu, seeing Your sky-touching, dazzling form of myriad colours, with gaping mouth and huge fiery eye, my heart trembles with fear and I cannot find equilibrium or peace.

damstra-karalani cha te mukhani
drstvaiva kalanala-sannibhani
diso na jane na labhe cha sarma
prasida devesa jagan-nivasa [25]

drstva eva–Seing; te–Your; mukhani–mouths; damstra-karalani–ghastly with their teeth; kala-anala sannibhani cha–and resembling the fire of the universal annihilation; (aham)–I; na jane–cannot know; disah–the directions; na labhe–nor can I find; sarma cha–composure. (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; (tvam) prasida–be gracious.

25 Seeing Your mouths resembling the fire of the universal annihilation, ghastly with their terrible teeth, I am distraught and have lost my bearings. Be gracious, O Lord of the gods, O abode of the universe.

ami cha tvam dhrtarastrasya putrah
sarve sahaivavanipala-sanghaih
bhismo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyaih [26]
vaktrani te tvaramana visanti
damstra-karalani bhayanakani
kechid vilagna dasanantaresu
samdrsyante churnitair uttamangaih [27]

ami cha sarve–All these; putrah–sons; dhrtarastrasya–of Dhrtarastra; avanipala-sanghaih saha eva–along with their allied kings; tatha–as well as; bhismah–Bhisma; dronah–Drona; asau suta-putrah–and that Karna; saha api–along with; yodha-mukhyaih–the chief warriors; asmadiyaih–of our party; tvaramanah–are swiftly; (visanti)–entering; tvam–You; visanti–entering; te–Your; bhayanakani–terrible; vaktrani–mouths; damstra-karalani–of terrible teeth. kechit–Some; samdrsyante–are seen; churnitaih-uttama-angaih–with crushed heads; vilagnah–caught; dasanaantares u–between the teeth.

26-27 The sons of Dhrtarastra, their allied kings, and Bhisma, Drona and Karna, along with our chief warriors, are all rushing into Your dreadful mouths of terrible teeth. Some can be seen with their heads caught and crushed by Your teeth.

yatha nadinam bahavo 'mbu-vegah
samudram evabhimukha dravanti
tatha tavami nara-loka-vira
visanti vaktrany abhito jvalanti [28]

yatha–As; bahavah–many; ambu-vegah–currents of water; nadinam–of rivers; abhimukhah (santah)–flowing towards the ocean; dravanti eva–enter; samudram–the ocean; tatha–similarly; ami–all these; nara-loka-virah–heroic men; visanti–are entering; tava–Your; vaktrani–mouths; jvalanti–which are fiery, illuminating; abhitah–all around.

28 As many rivers flow towards the ocean to finally enter into it, so these heroes of the world are entering Your flaming mouths that illuminate all around.

yatha pradiptam jvalanam patanga
visanti nasaya samrddha-vegah
tathaiva nasaya visanti lokas
tavapi vaktrani samrddha-vegah [29]

yatha–As; patangah–insects; samrddha-vegah–are impelled; nasaya–to their destruction; visanti–entering into; pradiptam–blazing; jvalanam–fire; tatha–similarly; lokah api–all the worlds; samrddha-vegah (santah)–are helplessly rushing; visanti–entering into; tava vaktrani–Your mouths; nasaya eva–to certain death.

29 As moths are impelled to their death in blazing fire, similarly, all the worlds are helplessly rushing to certain death, entering into Your mouths.

lelihyase grasamanah samantal
lokan samagran vadanair jvaladbhih
tejobhir apurya jagat samagram
bhasas tavograh pratapanti visno [30]

(he) visno–O pervader of the universe; (tvam)–You; lelihyase–are relishing; grasamanah–devouring; samagran–all these; lokan–persons, worlds; samantat–in all directions; jvaladbhih vadanaih–with Your flaming mouths. apurya–Filled; tava tejobhih–with Your effulgence; ugrah–of severe; bhasah–glare; samagram jagat–the whole universe; pratapanti–is being seared.

30 O Visnu, with Your flaming mouths, You are relishing devouring all the worlds, Your all-pervading, glaring effulgence searing the entire universe.

akhyahi me ko bhavan ugra-rupo
namo 'stu te deva-vara prasida
vijnatum ichchhami bhavantam adyam
na hi prajanami tava pravrttim [31]

akhyahi me–Please tell me; kah bhavan–who are You; ugra-rupah–of fearsome form. namah astu–I offer obeisance; te–unto You. (he) deva-vara–O Lord of lords; (tvam) prasida–be gracious. (aham) ichchhami–I wish; vijnatum–to fully know; bhavantam–You; adyam–the Origin; hi–as; (aham)–I; na prajanami–cannot understand; tava–Your; pravrttim–intention.

31 O fearsome one, please tell me who You are. O Lord of the gods, I offer obeisance unto You; please be gracious. I wish to fully know You, the Origin, as I cannot understand Your actions.

sri-bhagavan uvacha
kalo 'smi loka-ksaya-krt pravrddho
lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve
ye 'vasthitah pratyanikesu yodhah [32]

sri-bhagavan uvacha–The Supreme Lord said: (aham) asmi–I am; pravrddhah–mighty; kalah–time; loka-ksaya-krt–the destroyer of all beings; pravrttah–engaged; samahartum–to annihilate; lokan–all beings; iha–in this plane. ye yodhah–Of those warriors; avasthitah–present; pratyanikesu–in the enemy army; (te) sarve na bhavisyanti–none will be spared; tvam rte api–despite you.

32 The Supreme Lord said: I am the time, the mighty vanquisher of all, and I am engaged in destroying the worlds. Even if you do not slay them, not one of the warriors in the enemy party will be spared.

tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savyasachin [33]

tasmat–Therefore; tvam–you; uttistha–arise for battle; labhasva–take; yasah–the credit; jitva–and conquering; satrun–the enemies; bhunksva–enjoy; samrddham rajyam–a flourishing kingdom. ete–All these warriors; nihatah–have been slain; maya eva–by Me; purvam eva–long before. (he) savyasachin–O Arjuna, who can skillfully shoot arrows even with his left hand; (tvam)–you; bhava–be; nimitta-matram–but an instrument.

33 So arise! Be glorious! Conquer the enemies and enjoy a flourishing kingdom. All these warriors have already been killed by Me. O Savyasachin, you be but an instrument.

dronam cha bhismam cha jayadratham cha
karnam tathanyan api yodha-viran
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan [34]

tvam–You; jahi–slay; dronam cha–Drona; bhismam cha–Bhisma; jayadratham–Jayadratha; karnam cha–and Karna; tatha–as; anyan api–any other; yodha-viran–warriors desiring battle; hatan–(but already) killed; maya–by Me. ma vyathisthah–Fear not; yudhyasva–fight! jeta asi–You shall conquer; sapatnan–the enemy; rane–in battle.

34 Slay Drona, Bhisma, Jayadratha, Karna, and the many warriors who are as good as slain by Me. Fear not, fight! You will be victorious over the enemy.

sanjaya uvacha
etach chhrutva vachanam kesavasya
krtanjalir vepamanah kiriti
namaskrtva bhuya evaha krsnam
sagadgadam bhita-bhitah pranamya [35]

sanjayah uvacha–Sanjaya said: srutva–Hearing; etat vachanam–these words; kesavasya–of Lord Krishna; kiriti–Arjuna; vepamanah–trembling; krta-anjalih (san)–placing the palms of his hands together in prayer; namah-krtva–bowing; bhita-bhitah eva–with a very fearful heart; bhuyah–again; pranamya–offering obeisances; aha–spoke; krsnam–to Lord Krishna; sa-gad-gadam–falteringly.

35 Sanjaya said: Hearing these words of the Lord, the trembling Arjuna bowed his head, placing the palms of his hands together in prayer. With a fearful heart, bowing again, he spoke falteringly.

arjuna uvacha
sthane hrsikesa tava prakirtya
jagat prahrsyaty anurajyate cha
raksamsi bhitani diso dravanti
sarve namasyanti cha siddha-sanghah [36]

arjunah uvacha–Arjuna said: (he) hrsikesa–O Lord of the senses of all beings; sthane–rightfully; jagat–the whole world; prahrsyati–is joyful; tava prakirtya–by singing Your glories; cha anurajyate–with love; raksamsi–the demons; bhitani (santah)–being afraid; dravanti–run; disah–in all four directions; cha–and; sarve–all; siddhasan ghah–the perfected beings; namasyanti–offer respects, obeisance.

36 Arjuna said: O Hrsikesa, it is fitting that the whole world joyfully sings Your glories with love, the demons flee, scattering in all directions, and the perfected beings offer obeisance to You.

kasmach cha te na nameran mahatman
gariyase brahmano 'py adi-kartre
ananta devesa jagan-nivasa
tvam aksaram sad-asat tat param yat [37]

(he) maha-atman–O gracious personality; (he) ananta–O infinite, embodiment of all; (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; gariyase–the worshippable; adi-kartre cha–and the creator; brahmanah api–of even Lord Brahma; kasmat (sarve) na nameran–how would they all not bow; te–to You? tvam sat asat–You are the manifest and the unmanifest, the material effect and cause; aksaram–the Imperishable, Brahman; tat param yat–that which is transcendental, the Supreme.

37 And, O gracious one, how would they not bow to You, the worshippable creator of even the creator Lord Brahma? O infinite God of gods, O abode of the universe, You are the manifest, the unmanifest, the Supreme Imperishable.

tvam adi-devah purusah puranas
tvam asya visvasya param nidhanam
vettasi vedyam cha param cha dhama
tvaya tatam visvam ananta-rupa [38]

tvam (asi)–You are; adi-devah–the original Lord; puranah purusah–the eternal personality; tvam asi–You are; param–the only; nidhanam–refuge, resting place; asya visvasya–of this universe; vetta–the knower; vedyam cha–and the knowable; param dhama cha–and the supreme abode. (he) ananta-rupa–O Lord of infinite forms; visvam–the universe; tatam–is pervaded; tvaya–by You.

38 You are the eternal origin of all the demigods, and the only refuge of this universe. You alone are the knower and the knowable, and the supreme abode. O Lord of infinite forms, the entire universe is pervaded by You.

vayur yamo 'gnir varunah sasankah
prajapatis tvam prapitamahas cha
namo namas te 'stu sahasra-krtvah
punas cha bhuyo 'pi namo namas te [39]

tvam vayuh–You are the god of air; yamah–the god of death; agnih–the god of fire; varunah–the god of the ocean; sasankah–the god of the moon; prajapatih–the universal father, Lord Brahma; prapitamahah cha–and the grandfather, too. namah astu–My obeisances; te–unto You; sahasra-krtvah–thousands of times; punah cha namah–and again obeisances; bhuyah api–and yet again; namah namah–obeisances, obeisances; te–unto You.

39 You are the father and grandfather of all beings, You are air, death, fire, the ocean and the moon. Obeisances unto You thousands of times, again and yet again.

namah purastad atha prsthatas te
namo 'stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato 'si sarvah [40]

(he) sarva–O embodiment of all existences; namah–my obeisances; te–unto You; purastat–from the front; atha–and; prsthatah–from the rear. namah astu–I offer obeisances; te–unto You; eva–indeed; sarvatah–from all directions. (he) ananta-virya–O Lord of infinite potency; amita-vikramah–of immeasurable prowess; tvam–You; samapnosi–pervade; sarvam–all; tatah–therefore; asi–You are; sarvah–all.

40 O embodiment of all existences, my obeisances unto You from the front, behind and all directions. O Lord of unlimited potency and immeasurable prowess, You pervade all, therefore You are all.

sakheti matva prasabham yad uktam
he krsna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadat pranayena vapi [41]
yach chavahasartham asatkrto 'si
vihara-sayyasana-bhojanesu
eko 'thavapy achyuta tat-samaksam
tat ksamaye tvam aham aprameyam [42]

ajanata–Not knowing; tava–Your; mahimanam–greatness; idam cha–and this (universal form); pramadat–inadvertantly; pranayena va api–and due to intimacy; sakha iti matva–thinking of You as a friend; yat uktam–whatever has been said; prasabham–rashly; maya–by me; iti–thus: he krsna–"O Krishna; he yadava–Yadava; he sakhe–my friend"; (he) achyuta–O infallible one; yat asat-krtah asi–whatever disrespect I have shown You; avahasa-artham–in jest; vihara-sayya-asana-bhojanesu–in recreation, resting, sitting, eating; ekah–alone; athava–or; api–even; tat-samaksam–in the presence of others; tat–for all this; aham–I; tvam aprameyam ksamaye–beg You, the inconceivable, to please forgive me.

41-42 Due to the familarity of affection I have rashly addressed You, "Krishna," "Yadava," or "my friend," ignorant of this Your greatness. O infallible Lord, whatever disrespect I have shown You-in jest, while relaxing, resting, sitting or eating, either alone with You or in company—I beg You, the inconceivable, to please forgive me for that.

pitasi lokasya characharasya
tvam asya pujyas cha gurur gariyan
na tvat-samo 'sty abhyadhikah kuto 'nyo
loka-traye 'py apratima-prabhava [43]

tvam asi–You are; pita–the father; asya lokasya–of this universe; chara-acharasya–of moving and stationary beings; pujyah–the worshippable; gariyan–most glorious; guruh–teacher; cha–and; api–indeed; na asti–there is no one; tvat-samah–equal to You; loka-traye–within the three worlds; kutah–so how can; anyah–another; abhyadhikah–be superior; (he) apratima-prabhava–O Lord of unrivalled power!

43 You are the father of all living beings, the worshippable and most glorious teacher. You have no equal within these three worlds. How can there be anyone greater than You, O Lord of unrivalled power¡

tasmat pranamya pranidhaya kayam
prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum [44]

(he) deva–O Lord; tasmat–therefore; kayam pranidhaya–prostrating my body; pranamya–in obeisance; aham prasadaye–I am propitiating; tvam–You; idyam–the worshippable; isam–Lord. iva–As; pita sakha priyah–a father, friend or lover (forgive); putrasya sakhyuh priyayah–(the mistakes) of a son, friend or beloved; (tvam)–You; (tatha) iva–similarly; arhasi–please; sodhum–forgive (me).

44 So I offer my prostrate obeisance unto You, my Lord and worshippable master, praying for Your mercy. Please excuse me as a father, friend or lover overlooks the mistakes of his son, companion or beloved.

adrsta-purvam hrsito 'smi drstva
bhayena cha pravyathitam mano me
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa [45]

(he) deva–O Lord; drstva–seeing; (idam) adrsta-purvam–this previously unseen universal form of Yours; hrsitah asmi–I am joyful; cha–and then again; me–my; manah–mind; bhayena pravyathitam–is distraught with fear. (he) deva-isa–O God of gods; (he) jagat-nivasa–O refuge of the universe; prasida–may You be gracious; darsaya–to show; me–me; tat eva rupam–that form You showed before.

45 O Lord, my heart is joyful to see Your hitherto unseen universal form. Yet, I am afraid. O God of gods, shelter of the universe, be gracious upon me and appear in the form I saw before.

kiritinam gadinam chakra-hastam
ichchhami tvam drastum aham tathaiva
tenaiva rupena chatur-bhujena
sahasra-baho bhava visva-murte [46]

aham–I; ichchhami–wish; drastum–to see; tvam–You; tatha eva–as previously; kiritinam–with crown; gadinam–club; chakra-hastam–and holding the disc. (he) sahasra-baho–O Lord with a thousand arms; (he) visva-murte–O universal form; bhava–may You appear; tena chatuh-bhujena rupena eva–in that form of four arms.

46 I wish to see You again wearing a crown and holding a club and disc. O thousand-armed Lord, O universal form, please appear in that four-armed form.

sri-bhagavan uvacha
maya prasannena tavarjunedam
rupam param darsitam atma-yogat
tejomayam visvam anantam adyam
yan me tvad-anyena na drsta-purvam [47]

sri-bhagavan uvacha–The Supreme Lord said: (he) arjuna–O Arjuna; prasannena–being satisfied; idam–this; tejah-mayam–effulgent; anantam–infinite; adyam–and primeval; param–supreme; visvam–universal; rupam–form; me–of Mine; yat–which; na drsta-purvam–was not seen previously; tvat-anyena–by anyone else; darsitam–has been shown; tava–to you; maya–by Me; atma-yogat–by My divine potency, Yoga-maya.

47 The Supreme Lord said: O Arjuna, to grant you My special favour I have today revealed this effulgent, universal, infinite and primeval form, by My divine potency. This supreme universal form has never been seen by anyone before.

na veda-yajnadhyayanair na danair
na cha kriyabhir na tapobhir ugraih
evam-rupah sakya aham nrloke
drastum tvad-anyena kuru-pravira [48]

(he) kuru-pravira–O most valiant of the Kauravas; nr-loke–in this human plane; na veda-yajna-adhyayanaih–neither by study of the Vedas or Vedic sacrifices; na danaih–nor by giving land, etc. in charity; na kriyabhih–nor by rituals; na cha tapobhih ugraih–nor by severe austerity; sakyah–can; aham–I; drastum–be seen; evamru pah–in such a (universal) form; tvat-anyena–by persons other than you.

48 O Arjuna, most valiant of the Kauravas, no one in this human plane can see this form of Mine that you have seen, neither by study of the Vedas, nor Vedic sacrifices, nor charity, nor rituals, nor severe austerity.

ma te vyatha ma cha vimudha-bhavo
drstva rupam ghoram idrn mamedam
vyapeta-bhih prita-manah punas tvam
tad eva me rupam idam prapasya [49]

te vyatha ma (astu)–Be not bewildered; drstva–seeing; mama rupam–My form; idrk idam ghoram–of such terrible feature; cha–and; ma (astu)–be not; vimudhabhavah–bewildered. vyapeta-bhih (san)–Being free of fear; prita-manah–and contented; tvam prapasya–behold; idam–this; tat rupam eva–four-armed form; me–of Mine; punah–again.

49 Be not bewildered by seeing this terrible aspect of Mine. Do not fear. Now, with a peaceful heart, behold My four-armed form once again.

sanjaya uvacha
ity arjunam vasudevas tathoktva
svakam rupam darsayamasa bhuyah
asvasayamasa cha bhitam enam
bhutva punah saumya-vapur mahatma [50]

sanjayah uvacha–Sanjaya said: uktva–speaking; iti–thus; arjunam–to Arjuna; vasudevah–Sri Krishna; bhuyah–again; darsayamasa–revealed; tatha svakam rupam–His own form; punah cha–and once again; bhutva–appearing; maha-atma–as the most merciful Sri Krishna; saumya-vapuh–of charming (human) feature, dressed in yellow as familiar to Arjuna; asvasayamasa–He pacified; enam bhitam–the fearful Arjuna.

50 Sanjaya said: Speaking thus to Arjuna, Krishna again revealed His own form. And once again, He revealed His charming personality-the most merciful Sri Krishna (of human feature, adorned with yellow cloth, Kaustubha jewel and Vaijayanti garland), thus reassuring the fearful Arjuna.

arjuna uvacha
drstvedam manusam rupam, tava saumyam janardana
idanim asmi samvrttah, sa-chetah prakrtim gatah [51]

arjunah uvacha–Arjuna said: (he) janardana–O Krishna; drstva–seeing; idam–this; saumyam–charming; manusam–human-featured; rupam–form; tava–of Yours; idanim–now; sa-chetah samvrttah–I am pacified; prakrtim gatah asmi–and composed again.

51 Arjuna said: O Janardana, seeing Your beautiful form of human feature I am calm and composed once again.

sri-bhagavan uvacha
sudurdarsam idam rupam, drstavan asi yan mama
deva apy asya rupasya, nityam darsana-kanksinah [52]

sri-bhagavan uvacha–The Supreme Lord said: idam rupam–this sach-chid-ananda form; mama–of Mine; yat–which; (tvam)–you; drstavan asi–are seeing before you; sudurdarsam–is very rarely seen. devah api–Even the demigods; nityam darsanakan ksinah–ever aspire for a glimpse; asya rupasya–of this form.

52 The Supreme Lord said: O Arjuna, it is very rare that anyone sees this My form which you now behold. Even the gods constantly aspire for a glimpse of this humanlike divine form.

naham vedair na tapasa, na danena na chejyaya
sakya evam-vidho drastum, drstavan asi yan mama [53]

na vedaih–Neither by study of the Vedas; na tapasa–nor by severe austerities such as the chandrayana vow; na danena–nor by giving land, etc. in charity; na ijyaya cha–nor by great sacrifices such as Agnistoma; (kaschit) sakyah–is anyone able; drastum aham–to see Me; evam-vidhah mama–in this eternal form of Mine, of human features; yat–which; (tvam)–you; drstavan asi–are seeing.

53 Neither by study of the Vedas, nor by austerity, charity, and sacrifice can anyone see My eternal humanlike form of the Sweet Absolute as you see Me.

bhaktya tv ananyaya sakya, aham evam-vidho 'rjuna
jnatum drastum cha tattvena, pravestum cha parantapa [54]

(he) parantapa–O conqueror of the enemy; (he) arjuna–O Arjuna; tu–yet; evamvidhah–in this form; aham sakyah (asmi)–can I; jnatum–be known; tattvena–in truth; drastum cha–and be seen; pravestum cha–and My pastimes be entered into; ananyaya–by exclusive; bhaktya–devotion; (bhaktena)–by the pure devotee.

54 O Arjuna, conqueror of the enemy, only by pure devotion is it possible to know Me, see Me, and enter My divine pastimes.

mat-karma-krn mat-paramo, mad-bhaktah sanga-varjitah
nirvairah sarva-bhutesu, yah sa mam eti pandava [55]

(he) pandava–O son of Pandu; mat-bhaktah–My devotee; yah–who; mat-karmakr t–serves Me; mat-paramah–knowing Me as the supreme; (yah) sanga-varjitah–giving up all attachment to material objects; nirvairah–and free from enmity; sarvabhu tesu–towards all beings; sah–such a person; eti–attains; mam–Me.

54 O Arjuna, My devotee who gives up all attachments and whose heart is totally free from enmity to all beings, who serves Me wholeheartedly, knowing Me as the Supreme, reaches Me.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam
yoga-sastre sri-krsnarjuna-samvade visva-rupadarsana-
yogo namaikadaso 'dhyayah [11]

End of Chapter Eleven

The Vision of the Universal Form

from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-Gita Upanisad,
the Yoga Scripture of Transcendental Knowledge
in Bhisma Parva of Sri Mahabharata, the Holy Scripture
revealed by Srila Vyasadeva in a hundred thousand verses.

• Mangalacharanam
• Preface
• Introduction
1 Observing the Armies
2 The Constitution of the Soul
3 The Path of Action
4 The Path of Knowledge
5 The Path of Renunciation of Action
6 The Path of Meditation
7 Knowledge and Realization of the Supreme
8 The Merciful Absolute
9 The Hidden Treasure of Devotion
10 The Divine Glories of the Lord
11 The Vision of the Universal Form
12 The Path of Devotion
13 Distinction Between Matter and Spirit
14 The Three Divisions of Material Nature
15 The Supreme Person
16 The Godly and Ungodly Natures
17 The Three Types of Faith
18 The Path of Liberation
• The Glories of the Gita
• The Glories of Srimad Bhagavad-gita from Sri Vaisnaviya-tantra-sara